Ahmad az-Zuhd kitobida rivoyat qilgan: Abu Bakr ibn Hafs aytdi: "Menga yetib keldiki, Abu Bakr yozda ro‘za tutar, qishda esa ro‘zasini ochar edi."
Ahmad narrated in az-Zuhd that Abu Bakr ibn Hafs said: It has reached me that Abu Bakr used to fast in summertime and break his fast in wintertime.
Ibn Sa'd rivoyat qilgan: Hayyon as-Sayg' aytdi: Abu Bakrning uzukidagi yozuv "Hukm qiluvchi Allohdir, mubora bo'lsin" edi.
Eslatma: at-Tabaroniy rivoyat qilgan, Muso ibn Uqba aytdi: "Payg'ambarga ﷺ yetib kelgan, ularning o'g'illari ham ulardan bo'lgan to'rt kishini biz quyidagilardan boshqa bilmaymiz: Abu Quhofa, uning o'g'li Abu Bakr as-Siddiq, uning o'g'li Abdurrahmon va ismi Muhammad bo'lgan Abu Ateeq ibn Abdurrahmon."
Ibn Sacd narrated that Hayan as-Sa’igh said: The engraving on the signet ring of Abu Bakr was, ‘Blessed as the One Who Decrees is Allah.’ Note: At-Tabarani narrated that Musa ibn cUqbah said, ‘We don’t know of four who reached the Prophet, may Allah bless him and grant him peace, and their sons as well, except for these four: Abu Quhafah, his son Abu Bakr as-Siddiq, his son cAbd ar-Rahman and Abu cAteeq ibn cAbd ar-Rahman whose name was Muhammad.
Ibn Mandah va Ibn ʿAsokir rivoyat qilishicha, Oisha roziyallohu anho aytdilar: Muhojirlarning otalaridan faqat Abu Bakrning otasi musulmon bo‘lgan.
Ibn Mandah and Ibn cAsakir narrated that CA’ ishah, may Allah be pleased with her, said: None of the Muhajirun s fathers became Muslims except for Abu Bakr’s.
Izoh: Ibn Sa'd va al-Bazzor sahih isnad bilan rivoyat qilganlar: Anas aytdi: Allohning Elchisi ﷺ sahobalarining eng keksalari Abu Bakr as-Siddiq va Suhayl ibn Amr ibn Bayda' edilar.
Note: Ibn Sacd and al-Bazzar narrated with a good isnad that Anas said: The oldest of the companions of the Messenger of Allah, may Allah bless him and grant him peace, were Abu Bakr as-Siddiq and Suhayl ibn cAmr ibn Bayda’.
Eslatma: Al-Bayhaqi "ad-Dala'il" kitobida Asma' bint Abi Bakr shunday rivoyat qilgan: Makkaning fath etilgan yili bo'lganda
Note: Al-Bayhaqi narrated in ad-Dala’il that Asma’ bint Abi Bakr said: When it was the year of the Opening (of Makkah to Islam)
Abu Quhafahning qizlaridan biri chiqdi, va unga suvoriylar duch keldi. Uning bo‘yniga kumush marjon taqilgan edi, bir kishi uni bo‘yinidan yulib oldi. Payg‘ambar ﷺ masjidga kirganlarida, Abu Bakr o‘rnidan turib dedi: «Sizlarni (musulmonlarni) Alloh va Islom nomi bilan qasamyod qilaman: singlimning marjonini qaytaringlar.» Allohga qasamki, unga hech kim javob bermadi. U ikkinchi marta shunday dedi, yana hech kim javob bermadi. Shunda u dedi: «Singlim, marjoning uchun (Allohdan) mukofot umid qil, chunki Alloh haqqi, bugun odamlar orasida amonat juda kam.» Eslatma: Men al-Hofiz adh-Dhahabiyning qo‘lyozmasida bunni ko‘rganman.
a daughter of Abu Quhafah went out and the cavalry met her. She was wearing a neck-ring of silver around her neck, and a man tore it off her neck. When the Prophet, may Allah bless him and grant him peace, entered the mosque, Abu Bakr stood and said, ‘I adjure you (the Muslims) by Allah and Islam, (to return) my sister’s neckring.’ By Allah, no-one answered him. He said it a second time and no-one answered him. Then he said, ‘Sister, hope for a recompense (from Allah) for your neck-ring, for, by Allah, trustworthiness this day among people is very scarce.’ Note: I have seen in the handwriting of al-Hafidh adh-Dhahabi:
Yoshlari o‘z mahoratlari bilan o‘ziga xos bo‘lgan kishilar quyidagilar edi: Abu Bakr as-Siddiq — nasabshunoslikda; ‘Umar ibn al-Xattob — Allohning amrida qat’iyatda; ‘Usmon ibn ‘Affon — hayo-iffatda; ‘Ali — hukm chiqarishda; Ubay ibn Ka‘b — Qur’on tilovatida; Zayd ibn Sobit — meros qonunlarida; Abu ‘Ubayda ibn al-Jarroh — ishonchlilikda; Ibn ‘Abbos — tafsirda (Qur’onni sharhlashda); Abu Zarr — rostgo‘ylikda; Xolid ibn al-Validi — jasoratda; al-Hasan al-Basriy — pandu nasihatda; Vahb ibn Munabbih — qissalarda; Ibn Sirin — tabirda (tush ta’birida); Nofi‘ — tilovatda; Abu Hanifa — fiqhda; Ibn Ishoq — janglar tarixida; Muqotil — majoziy tafsirda; al-Kalbiy — Qur’on qissalarida; al-Xalil — she’r vazn va bahrlarida; Fudayl ibn ‘Iyoz — ibodatda; Sibavayh — grammatikada; Molik — ilmda; Yahyo ibn Ma‘in — ravoyat ilmida, ya’ni hadis naqlchilarini bilishda; Abu Tammom — she’riyatda; Ahmad ibn Hanbal — sunnatda; al-Buxoriy — hadisni tanqid qilishda; al-Junayd — tasavvufda; Muhammad ibn Nasr al-Marvaziy — fiqhning ixtilofli masalalarida; al-Jubboniy — al-Ash‘ariy va al-Fizal ilohiyotida; Muhammad ibn Zakariyyo ar-Roziy — tibbda; Abu Ma‘shar — ilmi nujumda; Ibrohim al-Karmoniy — tush ta’birida; Ibn Nabata — xutbalarda; Abu al-Faraj al-Asbahoniy — notiqlikda; Abu al-Qosim at-Tabaroniy — meros ishlaridagi tuzatishlarda; Ibn Hazm — zohiriy ma’nolarda (az-Zohiriya); Abu al-Hasan al-Bakriy — yolg‘onda; al-Haririy — o‘zining “al-Maqomat” asarida; Ibn Mandah — sayohatining keng qamrovliligida; al-Mutanabbiy — she’riyatda; al-Mavsiliy — qo‘shiq aytishda; as-Suliy — shaxmatda; al-Xatib al-Bag‘dodiy — tez o‘qishda; ‘Ali ibn Hilol — xattotlikda; ‘Ato as-Sulaymiy — qo‘rqishda; al-Qodi al-Fozil — insho yozishda; al-Asma‘iy — hikoyalarda; Ash‘ab — orzu-havaslarda; Mu‘abbad — qo‘shiq aytishda; Ibn Sino — falsafada.
Those who were unique in their ages for their skills were: Abu Bakr as-Siddiq in genealogy, cUmar ibn al-Khattab in strength in the command of Allah, cUthman ibn cAffan in modesty, cAli in judgement, Ubayy ibn Kacb in recitation, Zaid ibn Thabit in the laws of inheritance, Abu cUbaydah ibn al-Jarrah in trustworthiness, Ibn cAbbas in commentary (on Qur’an), Abu Dharr in truthfulness, Khalid ibn al-Walid in bravery, al-Hasan al-Basri in reminding, Wahb ibn Munabbih in stories, Ibn Sirin in interpretation (of dreams), Nafic in recitation, Abu Hanifah in fiqh, Ibn Ishaq in |history of] the battles, Muqatil in allegorical interpretation, al- Kalbi in the stories of the Qur’an, al-Khalil in the measures and metres of poetry, Fudayl ibn Tyad in worship, Sibawih in grammar, Malik in knowledge, Yahya ibn Macin in knowledge of men (i.e. the transmitters of knowledge and hadith), Abu Tammam in poetry, Ahmad ibn Hanbal in Sunnah, Al-Bukhari in criticism of the hadith, al-Junayd in at-Tasawwuf, Muhammad ibn Nasr al-Marwazi in those matters of fiqh on which there is disagreement, al-Jabani on al-Ashcari ftizal in theology, Muhammad ibn Zakariyya ar-Razi in medicine, Abu Macshar in astrology, Ibrahim al-Karmani in interpretation (of dreams), Ibn Nabatah in khutbahs, Abu’l-Farj al-Asbahani in public speaking, Abu’l-Qasim at-Tabarani in adjustments in cases of inheritance, Ibn Hazm in the apparent meanings (adh-Dhahir), Abu’l-Hasan al-Bakri in lies, al-Hariri in his al-Maqamat, Ibn Mandah in the breadth of his travelling, al-Mutanabbi in poetry, al-Mawsili in singing, as-Suli in chess, al-Khatib al-Baghdadi in swiftness of reading, cAli ibn Hilal in calligraphy, cAta’ as-Sulaymi in fear, the Qadi al-Fadil in composition, al-Asmaci in anecdotes, Ashcab in ambition, Mucabbad in singing and Ibn Sina’ in philosophy.